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Los Bolandistas Ante El Santo of Icio

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Los Bolandistas Ante El Santo of Icio ISSN: 1697-4328 BÁRBARA SANTIAGO MEDINA RECIBIDO: 4/05/11 ¿HEREJÍA O DIFAMACIÓN?: LOS BOLANDISTAS ANTE EL SANTO OFICIO (1691-1715)Evaluado: 19/05/11 Aceptado: 20/06/11 ¿HEREJÍA O DIFAMACIÓN?: LoS BoLANDISTAS ANTE EL SANTo ofICIo (1691-1715) HERESY OR DEFAMATION?: THE BoLLANDISTS UNDEr THE EyE of THE HoLLy offICE (1691-1715) BÁRBARA SANTIAGO MEDINA Universidad Complutense de Madrid resumen:Tiempo después de que el jesuita Héribert Rosweyde (1569-1629) falleciera en Amberes, sin dar inicio a la publicación más ambiciosa que sobre hagiografía se había proyectado hasta el momento, el también jesuita Jean Bolland (1596-1665) fue cometido por sus superiores para abordar la edición de la obra. Así nacieron las “Acta Sanctorum”, cuya edición prosiguió hasta 1940 de la mano de los colaboradores y sucesores de Bolland: los Bolandistas. Pero, en 1691, la Orden de Nuestra Señora del Monte Carmelo denunció la publicación y a sus autores ante la Inquisición, motivando su condena en todos los territorios donde el Santo Oficio hispano ejercía su influencia. El presente artículo pretende ahondar en el desarrollo del conflicto que, ante la en ocasiones pasiva mirada del Santo Oficio y con el contenido de las “Acta Sanctorum” como excusa, enfrentó a jesuitas y carmelitas entre los años 1691 y 1715. Palabras Clave:Inquisición española, Censura, Hagiografía. Abstract:Because of his duties, the jesuit Héribert Rosweyde (1569-1629) died without beginning the edition of the most ambitious hagiographic project to date. Jean Bolland (1596-1665), who was also a member of the Society of Jesus, was commissioned to start the publication of the books. This is why “Acta Sanctorum”, a collection of works launched from 1643 to 1940, exists. After Jean Bolland’s death, the project was assumed by his collaborators and successors, called “the Bollandists”. In spite of the significance of this venture, the Order of the Brothers of Our Lady of Mount Carmel denounced to the Inquisition not only some volumes of the “Acta Sanctorum”, but also its authors. They were all condemned because of their supposed heretical propositions. This paper tries to explain the course of conflict between Carmelites and Jesuits from 1691 to 1715. And this was a dispute in which the Holly Office was involved in some different ways. Key Words:Spanish Inquisition, Censorship, Hagiography. 1. INTRODUCCIÓN: LA OBRA DE ROSWEYDE Héribert Rosweyde nació en Utrecht en 1569 y, en 1588, ingresó en el noviciado de la Com- pañía de Jesús en Tournai. Estudió Filosofía en Douai (donde posteriormente ejerció como pro- fesor de Retórica) y Teología en Lovaina. En 1599 fue ordenado sacerdote en la misma Douai, después de lo cual fue destinado a Amberes como profesor. Y es precisamente este el lugar desde DOCUMENTA & INSTRUMENTA, 9 (2011), PP. 75-97 75 http://dx.doi.org/10.5209/rev_DOCU.2011.v9.38066 BÁRBARA SANTIAGO MEDINA ¿HEREJÍA O DIFAMACIÓN?: LOS BOLANDISTAS ANTE EL SANTO OFICIO (1691-1715) el cual, en 1603, Rosweyde hizo partícipes a los superiores de su Orden de un proyecto sobre el que llevaba un tiempo recapacitando: escribir una recopilación de vidas de santos, tan completa como fuese posible, basada en fuentes manuscritas conservadas1. Ciertamente, la temática de una publicación como la que proponía Rosweyde no resultaba original en su época. De hecho, una de las obras hagiográficas más conocidas y utilizadas durante la Edad Moderna fue “De probatis sanctorum historiis”, confeccionada por el cartujo alemán Lau- renz Sauer (1522-1578), y cuyos seis volúmenes vieron la luz en Colonia entre 1570 y 15752. Ésta seguía el mismo planteamiento organizativo que luego se verá en las “Acta sanctorum”, es decir, la articulación del contenido en torno al calendario litúrgico, en virtud del cual se iban presen- tando, de forma sucesiva, las biografías de los santos. Pero Sauer había optado por un método de trabajo que algunos de sus sucesores consideraron reprochable y que, en la actualidad, sería cien- tíficamente injustificable. Para hacer más atractivos tanto la narración como el propio contenido de cada una de las biografías, no dudó en reescribir los textos originales, obviando todos aquellos pasajes que pudiesen resultar ridículos o poco edificantes. Ya contemporáneas a la obra de Rosweyde, es necesario mencionar otras dos importantes iniciativas en materia hagiográfica: la primera, la de los cartujos de Colonia que determinaron publicar los textos originales adulterados en su día por Sauer; la segunda, la de Antonio Gallonio (1556-1605), secretario y luego hagiógrafo de Felipe Neri. Sin embargo, Rosweyde se propuso algo bastante más ambicioso que todos ellos. Los cartujos solo trataban de paliar las deficiencias de Sauer y Gallonio no se planteó publicar las fuentes en sí mismas, sino que las utilizaba como meros documentos de consulta. Cuando en 1603 presentó su proyecto a los superiores de la Compañía, estos lo aplaudieron y le animaron a continuar con él, pero no le relevaron de ninguna de sus obligaciones, por lo que el avance de las investigaciones se detuvo de forma temporal. Aún así, fue capaz de entregar a la afa- mada imprenta de Christophe Plantin (Amberes), en 1607, sus “Fasti Sanctorum quorum Vitae in Belgicis bibliothecis manuscriptae asservatur”. Se trataba de un breve libro que, sin llegar al cen- tenar de páginas, exponía, entre otras cosas, el plan de lo que iba a ser su magna opera hagiográfi- ca, en la que, con exhaustividad, trataría de recoger las biografías de los santos, con independencia de su época, sexo y nación. El actual director de la Sociedad de los Bolandistas, Robert Godding, resume el método de trabajo que el propio Rosweyde expuso en los “Fasti Sanctorum...”: Los textos deben ser publicados de forma íntegra, sin supresiones, retoques o correcciones estilísticas (un defecto que caracterizó la obra de Surius); deben también acompañarse de anotaciones que aclaren los pasajes oscuros, resuelvan las contradicciones aparentes y proporcionen todas las explicaciones necesarias para mejorar la comprensión3. 1 R. GODDING, “L´oeuvre hagiographique d´Héribert Rosweyde”, en R. GODDING, B. JOASSART y X. LEQUEUX (eds.), De Rosweyde aux Acta Sanctorum: La recherche hagiographique des Bollandistes à travers quatre siècles: Actes du Colloque international (Bruxelles, 5 octobre 2007), Bruxelles, 2009, p. 35-36. 2 El trabajo de Laurenz Sauer (o Laurentius Surius) gozó de gran popularidad y disfrutó de una no menos importante vigencia. La segunda edición de “De probatis sanctorum historiis” apareció en Colonia, entre 1576 y 1581; la tercera, en Venecia en 1581 (“De vitis sanctorum”); la cuarta, de nuevo en Colonia, en 1618 (“Vitae Sanctorum ex probatis authoribus et mss. Codicibus”); y, finalmente, entre 1875 y 1880, aparecieron los 13 volúmenes de una edición revisada y ampliada en Turín. 3 R. GODDING, “L´oeuvre hagiographique d´Héribert Rosweyde”, en R. GODDING, B. JOASSART y X. 76 DOCUMENTA & INSTRUMENTA, 9 (2011), PP. 75-97 BÁRBARA SANTIAGO MEDINA ¿HEREJÍA O DIFAMACIÓN?: LOS BOLANDISTAS ANTE EL SANTO OFICIO (1691-1715) En lo que respecta a su trabajo con las fuentes manuscritas, resultaba imprescindible poder localizarlas e investigarlas de forma sistemática. Para ello, Rosweyde no pensaba circunscribirse a las bibliotecas belgas (como indicaba el título de los “Fasti Sanctorum...”), sino que esperaba tener acceso a numerosas copias enviadas por su red de corresponsales en el extranjero. El esquema de la futura obra comprende dieciocho volúmenes. Los tres primeros, dedicados a las festividades de Cristo, la Virgen y las principales solemnidades litúrgicas. Los doce siguien- tes, consagrados cada uno a un mes del año, situando cada biografía en el día de su celebración. El volumen XVI editaría los antiguos martirologios4. Pero, además, Rosweyde pensó añadir otros dos: uno que hiciese accesibles al lector diversos elementos necesarios para la buena comprensión de los textos (iconografía, cronología, topografía...); y otro con un índice que facilitase el acceso al resto de volúmenes. Los “Fasti Sanctorum...” tuvieron una acogida dispar. La mayor parte de los eruditos euro- peos alabaron y apoyaron el proyecto, pero no faltaron voces críticas que veían en la futura obra de Rosweyde un ataque a la memoria de Sauer y, por extensión, una ofensa contra la Cartuja. Otra objeción habitual, esta vez de carácter práctico, era la que ponía de manifiesto la dificultad de en- contrar un impresor que se arriesgara a aceptar un encargo de semejante envergadura5. El cardenal italiano Roberto Bellarmino (1542-1621) indicó, sabiamente, que la magnitud de la publicación requeriría el trabajo de toda una vida, pero no solo de un hombre, sino de varios. Héribert Rosweyde no pudo ver materializada su obra. Los superiores de la Compañía per- dieron interés en un propósito del cual no se obtendrían unos beneficios claros, tangibles y a corto plazo. Y ello sin tener en cuenta que, incluso, podía fracasar. En los años siguientes a la publica- ción de los “Fasti Sanctorum...”, Rosweyde fue encomendado a obras de carácter menor, pero en las que pudo poner en práctica el método filológico que ya había planteado. Continuó defendiendo la viabilidad de su proyecto hasta su muerte, acaecida en Amberes, el 5 de octubre de 1629. 2. LAS “ACTA SANCTORUM” En 1630 es enviado a la casa profesa de los jesuitas de Amberes el padre Jean Bolland (1596- 1665). Los superiores de la Compañía deseaban que alguien retomase el trabajo que Rosweyde dejara inconcluso y Bolland, por su formación teológica y humanista, parecía idóneo para la con- secución de tal objetivo. La decisión resultó acertada, pues, en 1643, aparecieron los dos tomos del volumen dedicado al mes de enero de las “Acta Sanctorum”, impresos por Jan van Meurs en Amberes. Como puede suponerse, una obra de semejantes características es difícilmente asumi- ble por una sola persona. Por ello, en 1635, se incorporó a ella, como colaborador de Bolland, Godfrey Henschen (1601-1681) y, en 1659, lo hizo Daniel Papebroch (1628-1714).
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